大毘盧遮那成佛經疏 8.8

8.8

The first phrase is taking refuge in all buddhas, the meaning of which is as explained previously. The second phrase, agnaye, has the meaning of fire. Here, the initial syllable A serves as the bīja; because all dharmas are originally unborn, it is identical with the substance of vajra-wisdom. GA has the meaning of practice (gamana); because all dharmas are originally unborn, though endowed with myriad practices, there is nothing practiced, and therefore it is called self-awakening without a teacher. If it is self-awakening without a teacher, it is identical with great emptiness, pervading everywhere, and hence shares the same substance with the syllable NA. Because dharmas have no teacher and no practice, they naturally pervade everywhere; thus, without stirring or departing from the three realms, one reaches sarvajña (all-knowledge). Therefore, there is neither vehicle nor traveler of the vehicle; only then is it the Mahāyāna. This is also why the sound of samādhi is added, intending to clarify that in this vehicle, concentration and wisdom are equal. When all buddhas practiced the bodhisattva path, they burned away all defilements of the mind with this fire of wisdom and blazed forth the radiance of the correct Dharma; therefore, speaking it according to reality forms the mantra. When summoning, one should add the syllables ehe hy-ehe (ehy ehi); when sending off, add the syllables gaccha gaccha. Its mudrā is as explained in the lower chapter. Having invoked him, first sprinkle clean three times with argha scented water, present water for rinsing the mouth three times, and then take the five grains, clarified butter, curds, and the like, offering homa to the fire deity three times with the aforementioned mantra. In all homas, one first fills a large ladle with pure clarified butter and burns it, next burns firewood, next homa cooked rice, next the grains or milk gruel, and next burns lotus flowers or the like at will. What is offered in between is always done with a small ladle; hence the sūtra says, "One should hold a full vessel and offer it." Having made the offerings, sprinkle scented water again and pour argha, just as a person washes and rinses with water after eating; offer incense, flowers, and so forth again, and direct one's mind to escort the fire deity back to his original seat. Next, invoke the deities: first take a flower, purify it of defilements with the ritual-accomplishing mantra, empower it with the mantra of the family lord, hold it with both hands clasped, and say with mind and mouth: "May the deities empower this place and accept my humble offering." Then cast it toward the maṇḍala across the hearth. Before casting it, according to the distance, first contemplate that this flower reaches all the seats of the deities, creating seats appropriate to their respective categories. Again use the ritual-accomplishing mantra to remove defilements and purify inside the hearth, and only then invoke the deities. One may invoke each individually with that deity's mantra, or according to the retinue of a family, or even invoke all at once using the king of mantras. Furthermore, since this fire hearth is identical to the fire realm, when invoking them, merely contemplate that the deities descend without moving from their original seats, and when the affair is concluded, they return to their original places without any mark of departing. For each deity to whom homa is offered, sprinkle the hearth with scented water and rinse water, and make offerings seven times with the pacification mantra mentioned below. Having finished each in this manner, perform homa again one hundred and eight times, burning clarified butter once more with a full vessel. If one is unable to do so, one should make a general offering one hundred and eight times or one thousand and eighty times, contemplating: "According to whatever is present here, may all the deities together accept the offering." Next, universally request their delight. Having made offerings according to the ritual, perform repentance, dedication of merit, and chant the vajra verses, ensuring that the burning incense is not interrupted. Offer argha again, then pay homage to the deities, summon the disciples, perform the flower-scattering ritual and the like as explained above, and after finishing all the admonitions, lead each disciple to the homa site. To the left of the ācārya, they should squat and remain with a reverent mind. The master holds the disciple's right thumb with his left hand and recites the pacification mantra, offering fire food with each recitation, doing so twenty-one times; all disciples do likewise. The Guhyakā says: "Again smear the hands with incense, press them against their chest, recite at will, and dispatch them." Next, this pacification mantra will be explained.